The Symposium [23]
why it is the candle gives a light by dint of its bright flame, while side by side with it the bright bronze vessel gives no light, but shows within itself those other objects mirrored.[1] Or, how is it that oil, being moist and liquid, keeps that flame ablaze, but water, just because it is liquid, quenches fire. But no more do these same marvels tend to promote the object of the wine-cup.[2]
[1] Cf. "Mem." IV. vii. 7. Socrates' criticism of Anaxagoras' theory with regard to the sun.
[2] Lit. "work to the same end as wine."
But now, supposing your young people yonder were to tread a measure to the flute, some pantomime in dance, like those which the Graces and the Hours with the Nymphs are made to tread in pictures,[3] I think they would spend a far more happy time themselves, and our banquet would at once assume a grace and charm unlooked for.
[3] Cf. Plat. "Laws," vii. 815 C; Hor. "Carm." i. 4. 6:
iunctaeque Nymphis Gratiae decentes alterno terram quatiunt pede.
The Graces and the Nymphs, together knit, With rhythmic feet the meadow beat (Conington).
Ib. iv. 7. 5.
The Syracusan caught the notion readily.
By all that's holy, Socrates (he cried), a capital suggestion, and for my part, I warrant you, I will put a piece upon the stage, which will delight you, one and all.
VIII
With these words the Syracusan made his exit, bent on organising his performance.[1] As soon as he was gone, Socrates once more essayed a novel argument.[2] He thus addressed them:
[1] {sunekroteito}, "on the composition of his piece." Al. "amidst a round of plaudits."
[2] "Struck the keynote of a novel theme." Cf. Plat. "Symp." 177 E.
It were but reasonable, sirs, on our part not to ignore the mighty power here present,[3] a divinity in point of age coequal with the everlasting gods, yet in outward form the youngest,[4] who in magnitude embraces all things, and yet his shrine is planted in the soul of man. Love[5] is his name! and least of all should we forget him who are one and all votaries of this god.[6] For myself I cannot name the time at which I have not been in love with some one.[7] And Charmides here has, to my knowledge, captivated many a lover, while his own soul has gone out in longing for the love of not a few himself.[8] So it is with Critobulus also; the beloved of yesterday is become the lover of to-day. Ay, and Niceratus, as I am told, adores his wife, and is by her adored.[9] As to Hermogenes, which of us needs to be told[10] that the soul of this fond lover is consumed with passion for a fair ideal--call it by what name you will--the spirit blent of nobleness and beauty.[11] See you not what chaste severity dwells on his brow;[12] how tranquil his gaze;[13] how moderate his words; how gentle his intonation; now radiant his whole character. And if he enjoys the friendship of the most holy gods, he keeps a place in his regard for us poor mortals. But how is it that you alone, Antisthenes, you misanthrope, love nobody?
[3] Cf. Shelley, "Hymn to Intellectual Beauty":
The awful shadow of some unseen Power Floats, though unseen, among us. . . .
[4] Reading with L. D. after Blomfield (Aesch. "Ag." p. 304), {idrumenou}, or if as vulg. {isoumenou}, transl. "but in soul is fashioned like to mortal man."
[5] "Eros."
[6] Or, "who are each and all of us members of his band." For {thiasotai} cf. Aristot. "Eth. N." viii. 9. 5; Aristoph. "Frogs," 327.
[7] Cf. Plat. "Symp." 177 D: "No one will vote against you, Erysimachus, said Socrates; on the only subject [{ta erotika}] of which I profess to have any knowledge, I certainly cannot refuse to speak, nor, I presume, Agathon and Pasuanias; and there can be no doubt of Arisophanes, who is the constant servant of Dionysus and Aphrodite; nor will any one disagree of those I see around me" (Jowett).
[8] Or, "has had many a passionate admirer, and been enamoured of more than one true love himself." See Plat. "Charm.," ad in.
[9] For Love and Love-for-Love, {eros} and {anteros}, see
[1] Cf. "Mem." IV. vii. 7. Socrates' criticism of Anaxagoras' theory with regard to the sun.
[2] Lit. "work to the same end as wine."
But now, supposing your young people yonder were to tread a measure to the flute, some pantomime in dance, like those which the Graces and the Hours with the Nymphs are made to tread in pictures,[3] I think they would spend a far more happy time themselves, and our banquet would at once assume a grace and charm unlooked for.
[3] Cf. Plat. "Laws," vii. 815 C; Hor. "Carm." i. 4. 6:
iunctaeque Nymphis Gratiae decentes alterno terram quatiunt pede.
The Graces and the Nymphs, together knit, With rhythmic feet the meadow beat (Conington).
Ib. iv. 7. 5.
The Syracusan caught the notion readily.
By all that's holy, Socrates (he cried), a capital suggestion, and for my part, I warrant you, I will put a piece upon the stage, which will delight you, one and all.
VIII
With these words the Syracusan made his exit, bent on organising his performance.[1] As soon as he was gone, Socrates once more essayed a novel argument.[2] He thus addressed them:
[1] {sunekroteito}, "on the composition of his piece." Al. "amidst a round of plaudits."
[2] "Struck the keynote of a novel theme." Cf. Plat. "Symp." 177 E.
It were but reasonable, sirs, on our part not to ignore the mighty power here present,[3] a divinity in point of age coequal with the everlasting gods, yet in outward form the youngest,[4] who in magnitude embraces all things, and yet his shrine is planted in the soul of man. Love[5] is his name! and least of all should we forget him who are one and all votaries of this god.[6] For myself I cannot name the time at which I have not been in love with some one.[7] And Charmides here has, to my knowledge, captivated many a lover, while his own soul has gone out in longing for the love of not a few himself.[8] So it is with Critobulus also; the beloved of yesterday is become the lover of to-day. Ay, and Niceratus, as I am told, adores his wife, and is by her adored.[9] As to Hermogenes, which of us needs to be told[10] that the soul of this fond lover is consumed with passion for a fair ideal--call it by what name you will--the spirit blent of nobleness and beauty.[11] See you not what chaste severity dwells on his brow;[12] how tranquil his gaze;[13] how moderate his words; how gentle his intonation; now radiant his whole character. And if he enjoys the friendship of the most holy gods, he keeps a place in his regard for us poor mortals. But how is it that you alone, Antisthenes, you misanthrope, love nobody?
[3] Cf. Shelley, "Hymn to Intellectual Beauty":
The awful shadow of some unseen Power Floats, though unseen, among us. . . .
[4] Reading with L. D. after Blomfield (Aesch. "Ag." p. 304), {idrumenou}, or if as vulg. {isoumenou}, transl. "but in soul is fashioned like to mortal man."
[5] "Eros."
[6] Or, "who are each and all of us members of his band." For {thiasotai} cf. Aristot. "Eth. N." viii. 9. 5; Aristoph. "Frogs," 327.
[7] Cf. Plat. "Symp." 177 D: "No one will vote against you, Erysimachus, said Socrates; on the only subject [{ta erotika}] of which I profess to have any knowledge, I certainly cannot refuse to speak, nor, I presume, Agathon and Pasuanias; and there can be no doubt of Arisophanes, who is the constant servant of Dionysus and Aphrodite; nor will any one disagree of those I see around me" (Jowett).
[8] Or, "has had many a passionate admirer, and been enamoured of more than one true love himself." See Plat. "Charm.," ad in.
[9] For Love and Love-for-Love, {eros} and {anteros}, see